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■ 레위기 18장
1. 여호와께서 모세에게 일러 가라사대
And the Lord spake unto Moses , saying ,
2. 너는 이스라엘 자손에게 고하여 이르라 나는 여호와 너희 하나님이라
Speak unto the children of Israel , and say unto them, I am the Lord your God .
3. 너희는 그 거하던 애굽 땅의 풍속을 좇지 말며 내가 너희를 인도할 가나안 땅의 풍속과 규례도 행하지 말고
After the doings of the land of Egypt , wherein ye dwelt , shall ye not do : and after the doings of the land of Canaan , whither I bring you, shall ye not do : neither shall ye walk in their ordinances .
4. 너희는 나의 법도를 좇으며 나의 규례를 지켜 그대로 행하라 나는 너희의 하나님 여호와니라
Ye shall do my judgments , and keep mine ordinances , to walk therein: I am the Lord your God .
5. 너희는 나의 규례와 법도를 지키라 사람이 이를 행하면 그로 인하여 살리라 나는 여호와니라
Ye shall therefore keep my statutes , and my judgments : which if a man do , he shall live in them: I am the Lord .
6. 너희는 골육지친을 가까이하여 그 하체를 범치 말라 나는 여호와니라
None of you shall approach to any that is near of kin to him, to uncover their nakedness : I am the Lord .
7. 네 어미의 하체는 곧 네 아비의 하체니 너는 범치 말라 그는 네 어미인즉 너는 그의 하체를 너는 범치 말지니라
The nakedness of thy father , or the nakedness of thy mother , shalt thou not uncover : she is thy mother ; thou shalt not uncover her nakedness .
8. 너는 계모의 하체를 범치 말라 이는 네 아비의 하체니라
The nakedness of thy father’s wife shalt thou not uncover : it is thy father’s nakedness .
9. 너는 네 자매 곧 네 아비의 딸이나 네 어미의 딸이나 집에서나 타처에서 출생하였음을 물론하고 그들의 하체를 범치 말지니라
The nakedness of thy sister , the daughter of thy father , or daughter of thy mother , whether she be born at home , or born abroad , even their nakedness thou shalt not uncover .
10. 너는 손녀나 외손녀의 하체를 범치 말라 이는 너의 하체니라
The nakedness of thy son’s daughter , or of thy daughter’s daughter , even their nakedness thou shalt not uncover : for theirs is thine own nakedness .
11. 네 계모가 네 아비에게 낳은 딸은 네 누이니 너는 그 하체를 범치 말지니라
The nakedness of thy father’s wife’s daughter , begotten of thy father , she is thy sister , thou shalt not uncover her nakedness .
12. 너는 고모의 하체를 범치 말라 그는 네 아비의 골육지친이니라
Thou shalt not uncover the nakedness of thy father’s sister : she is thy father’s near kinswoman .
13. 너는 이모의 하체를 범치 말라 그는 네 어미의 골육지친이니라
Thou shalt not uncover the nakedness of thy mother’s sister : for she is thy mother’s near kinswoman .
14. 너는 네 아비 형제의 아내를 가까이하여 그 하체를 범치 말라 그는 네 백숙모니라
Thou shalt not uncover the nakedness of thy father’s brother , thou shalt not approach to his wife : she is thine aunt .
15. 너는 자부의 하체를 범치 말라 그는 네 아들의 아내니 그 하체를 범치 말지니라
Thou shalt not uncover the nakedness of thy daughter in law : she is thy son’s wife ; thou shalt not uncover her nakedness .
16. 너는 형제의 아내의 하체를 범치 말라 이는 네 형제의 하체니라
Thou shalt not uncover the nakedness of thy brother’s wife : it is thy brother’s nakedness .
17. 너는 여인과 그 여인의 딸의 하체를 아울러 범치 말며 또 그 여인의 손녀나 외손녀를 아울러 취하여 그 하체를 범치 말라 그들은 그의 골육지친이니 이는 악행이니라
Thou shalt not uncover the nakedness of a woman and her daughter , neither shalt thou take her son’s daughter , or her daughter’s daughter , to uncover her nakedness ; for they are her near kinswomen : it is wickedness .
18. 너는 아내가 생존할 동안에 그 형제를 취하여 하체를 범하여 그로 투기케 하지 말지니라
Neither shalt thou take a wife to her sister , to vex her, to uncover her nakedness , beside the other in her life time.
19. 너는 여인이 경도로 불결할 동안에 그에게 가까이하여 그 하체를 범치 말지니라
Also thou shalt not approach unto a woman to uncover her nakedness , as long as she is put apart for her uncleanness .
20. 너는 타인의 아내와 통간하여 그로 자기를 더럽히지 말지니라
Moreover thou shalt not lie carnally with thy neighbour’s wife , to defile thyself with her.
21. 너는 결단코 자녀를 몰렉에게 주어 불로 통과케 말아서 네 하나님의 이름을 욕되게 하지 말라 나는 여호와니라
And thou shalt not let any of thy seed pass through the fire to Molech , neither shalt thou profane the name of thy God : I am the Lord .
22. 너는 여자와 교합함 같이 남자와 교합하지 말라 이는 가증한 일이니라
Thou shalt not lie with mankind , as with womankind : it is abomination .
23. 너는 짐승과 교합하여 자기를 더럽히지 말며 여자가 된 자는 짐승 앞에 서서 그것과 교접하지 말라 이는 문란한 일이니라
Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confusion .
24. 너희는 이 모든 일로 스스로 더럽히지 말라 내가 너희의 앞에서 쫓아내는 족속들이 이 모든 일로 인하여 더러워졌고
Defile not ye yourselves in any of these things : for in all these the nations are defiled which I cast out before you:
25. 그 땅도 더러워졌으므로 내가 그 악을 인하여 벌하고 그 땅도 스스로 그 거민을 토하여 내느니라
And the land is defiled : therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants .
26. 그러므로 너희 곧 너희의 동족이나 혹시 너희 중에 우거하는 타국인이나 나의 규례와 법도를 지키고 이런 가증한 일의 하나도 행하지 말라
Ye shall therefore keep my statutes and my judgments , and shall not commit any of these abominations ; neither any of your own nation , nor any stranger that sojourneth among you:
27. 너희의 전에 있던 그 땅 거민이 이 모든 가증한 일을 행하였고 그 땅도 더러워졌느니라
(For all these abominations have the men of the land done , which were before you, and the land is defiled ;)
28. 너희도 더럽히면 그 땅이 너희 있기 전 거민을 토함 같이 너희를 토할까 하노라
That the land spue not you out also, when ye defile it, as it spued out the nations that were before you.
29. 무릇 이 가증한 일을 하나라도 행하는 자는 그 백성 중에서 끊쳐지리라
For whosoever shall commit any of these abominations , even the souls that commit them shall be cut off from among their people .
30. 그러므로 너희는 내 명령을 지키고 너희 있기 전에 행하던 가증한 풍속을 하나라도 좇음으로 스스로 더럽히지 말라 나는 너희 하나님 여호와니라
Therefore shall ye keep mine ordinance , that ye commit not any one of these abominable customs , which were committed before you, and that ye defile not yourselves therein: I am the Lord your God .
■ 주석 보기
【레18:1 JFB】레18:1-30. Unlawful Marriages.
【레18:1 CWC】[ABOMINATIONS UNTO THE LORD]
The underlying thought of this section is in the words of 18:1-5. Israel is redeemed and separated unto God, therefore she is to live consistently with that fact in all her ways. She is not to do after the heathen peoples round about her.
1. The Question of Eating, c. 17.
It looks as though the opening injunction of this chapter touched once more upon the ceremonial and recurred to a matter considered under the offerings. But in that case the design was to prevent idolatry in connection with worship, and here to prevent it in connection with the preparation of food. It is to be remembered also, that these regulations were for the tent life in the wilderness, and were afterward repealed in 신12:15-24, ere entering upon the settled habitation of Canaan.
The reasons for the prohibition of blood are clearly stated. It was the life of the flesh, and the symbol of that life which was substituted for the guilty in making atonement.
As to the first, modern science is illustrating its wisdom in teaching that the germs of infectious disease circulate in the blood. As to the second, the relation of the blood to the forgiveness of sins was thus always kept prominently before the mind of the people. There is a great lesson in this thought for us as well as them.
2. The Question of Chastity, c. 18.
All sexual relationship is prohibited as between a man and his mother; step-mother; sister; grand-daughter; step-sister; aunt; daughter-in-law; sister-in-law; a woman and her daughter or her grand-daughter; a wife's sister (while the wife is living); a woman at the time specified in v. 19; a neighbor's wife; another man; a beast. The Canaanites did these things, which explains their expulsion from their land: and these things were also common with the Egyptians among whom the Israelites had lived.
A few comments follow: For example, the law forbidding such relationship with a brother's wife (16), is qualified in 신25:5-10, so far as to permit marriage with the widow of a deceased brother when the latter died without children, in order to perpetuate his family.
The reference to "Molech" in v. 21, grows out of the connection between some of the licentious practices just mentioned and the worship of the heathen god (compare 왕하17:31; 렘7:31; 19:5). In that worship children were slain like beasts and offered in sacrifice to their god.
3. Contents of Chapter 19.
It is difficult to generalize in chapter 19, which seems to contain repetitions of laws already dealt with in other connections.
Among these reference is again made to the Sabbath; the making of molten images; the eating of peace offerings; gleaning of the harvest for the poor; theft, perjury, oppression; the treatment of the blind and deaf; fairness in judgment; talebearing; revenge; hybridity; carnal connection with bond-women; uncircumcised fruit; enchantment; physical marks of idolatry; honoring the aged, etc.
The first three have to do with reverence for God. The next series, having regard to the poor, was not only a protest against natural selfishness, but an intimation that the land did not belong to the human occupant but to God, and that its husbandman was merely His steward.
In several verses following, God still speaks on behalf of the weak and defenseless, but ere long balances the subject by showing that the rich are no more to be wronged than the poor.
Reaching the middle of the chapter, the commands concerning hybridity among cattle and in the vegetable kingdom are sufficiently clear, but that about the mingling of stuffs in our garments is not. Perhaps this whole section of laws is to cultivate reverence for the order established in nature by God, nature itself being a manifestation of God. In this case the precept about garments would be a symbolic reminder of the duty to a large class who aid not so frequently come in contact with the other reminders referred to.
In verses 20-22 we come upon what seems a divine approval of concubinage and slavery, but we are to remember the explanation of it in 마19:8.
The "uncircumcised" fruit (23-25) is as interesting a feature as any in the chapter. The explanation is in the law that the first-fruit always belongs to God. But it must be a perfect offering as well as the first-fruit, and this is not usually true of the fruit of a young tree. During the first three years of its life it is regarded as analogous to the life of a child uncircumcised or unconsecrated to the Lord. It is not until the fourth that its fruit becomes sufficiently perfected to offer unto God, and not until after that is it to be partaken of by the Israelite himself.
The reference to the trimming of the hair and beard is explained by the fact that among heathen peoples to do so visibly marks one as of a certain religion or the worshiper of a certain god. Today certain orders in the Roman Catholic Church are indicated in this manner. But the Israelite was not only to worship God alone, but to avoid even the appearance of worshiping another.
Questions.
1. To what do the contents of these chapters relate?
2. Why was "blood" prohibited in eating?
3. In what way does God claim ownership of the land of Israel?
4. How does He defend the rich as well as the poor?
5. Can you quote 마19:8?
6. What is the meaning of "uncircumcised" fruit?
7. To what does the trimming of the hair and beard refer?
NEW TESTAMENT APPLICATION
Before pursuing these lessons further we would pause, to point out their application to the Christian, and how he should make use of them for his spiritual advancement and God's glory in this sinful world.
Brooke will once more be our guide:
In chapters 1 to 10 there is revealed what God is, and does, and gives to His people, but in chapters 11 to 22 we have what His people should be and do for Him. The first half of these latter chapters, 11 to 16, show that the life of God's people is to be clean, while the second half, chapter 17 to practically the close of the book, shows how it is to be holy. There is a difference between the two ideas represented by "clean" and "holy" (고후7:1).
(1) The word "clean," together with "unclean," "purify" and their derivatives, comes from two Hebrew roots, occurring in the 6th chapter over 164 times, thus showing the emphasis God puts upon the thought they express, and impressing us with the fact that a line of separation must be drawn between those who are God's people through redemption by the blood, and those who are not.
(2) But we are taught that only God Himself can indicate what this line of separation is. Only He can say what is fit and what unfit for His people to think, and be, and do. This is New Testament as well as Old Testament teaching (빌1:9-11), and means much more than the broad distinction between right and wrong. The people of the world know what these distinctions are, and for worldly reasons endeavor more or less to maintain them; but the people of God know the mind of God, and are expected to follow it in details of which the world is ignorant.
(3) We learn how communion with God may be hindered or promoted by things otherwise exceedingly small, like eating and drinking (고전10:31), the way we dress, or keep our dwellings, the physical condition of our bodies, and the like. Indeed there are many questions of casuistry, which the full-grown Christian recognizes as essential in order to walk with God, of which other people know nothing. Compare (신14:21; 고전2:14; 10:23; 엡5:17; 딤후2:4).
The Christian cannot say: "I may do this for others do it." The "others" may not be redeemed and separated unto God, and hence he must leave the doubtful things to them "who claim not royal birth," and "come out from among them and be separate" (고후6:17, 18).
(4) Our author distinguishes between the first half of this section of the book, chapters 11 to 16, and the latter half, 17 to 22, by speaking of the latter as presenting on the positive what the former presents on the negative side. In illustrating the thought from the New Testament point of view he uses 고후7:1.
"Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."
The two phrases "cleanse" and "perfecting holiness" are in different tenses in the Greek. The former is in the aorist, and marks a definite action, something done once for all; but the latter is in the present tense, and implies a continuous line of conduct, when we are bidden to "cleanse ourselves" it means that everything marked by God as unclean is to be at once and forever put away; but when we are bidden to be perfect in holiness a life-long course of action and conduct is in mind.
Brooke helps us to understand this by his definition of "holiness," which in its primary sense does not mean super-eminent piety but "the relationship existing between God and a consecrated thing." It is in this sense we read of a holy day, a holy place, or a holy animal.
(5) But as soon as this title is given to anyone or anything, the power of it is supposed to begin to work, that is, it immediately demands altered usage or conduct harmonizing with the new relationship to God into which it is brought. As applied to human beings, it is an instant summons to a new line of conduct, and thus passes into the meaning of practical piety. He uses this illustration: If one were rebuking a peer for unworthy conduct he might say: "You are a nobleman; you ought to be a noble man." In this sense Paul uses it in 고전5:7: "Purge out the old leaven, that ye may be a new lump, even as ye are unleavened."
(6) These chapters therefore (17 to 22), bring into startling prominence the breadth and depth of the idea of holiness as God conceives of it. It concerns the table of God's people, the home, and all their social and business relationships.
It is only as we realize this idea of holiness, and how far we are separated from it by our old nature, that we can appreciate the typical significance of the Day of Atonement and the place its revelation occupies in this book (chapter 16). The other chapters preceding and following that revelation raises the question. Who can be clean before God? We perceive that, notwithstanding what provisions we make or precautions we take, we can never be sure that no spot of uncleanness remains, or that the conditions for communion with God are fulfilled. Only God can be sure of this, or make us sure, but that assurance is what chapter 16 in its typical aspect is intended to provide.
Once a year, and on that day, "all the iniquities of Israel, and all their transgressions, in all their sins" were completely removed, and atonement made for every uncleanness. The prototype of this we find in the person and work of our blessed Lord, whose grace is sufficient for us. and whose blood cleanseth us from all sin.
【레18:1 MHCC】Unlawful marriages and fleshly lusts.
—Here is a law against all conformity to the corrupt usages of the heathen. Also laws against incest, against brutal lusts, and barbarous idolatries; and the enforcement of these laws from the ruin of the Canaanites. God here gives moral precepts. Close and constant adherence to God's ordinances is the most effectual preservative from gross sin. The grace of God only will secure us; that grace is to be expected only in the use of the means of grace. Nor does He ever leave any to their hearts' lusts, till they have left him and his services.
【레18:2 JFB】2-4. I am the Lord your God—This renewed mention of the divine sovereignty over the Israelites was intended to bear particularly on some laws that were widely different from the social customs that obtained both in Egypt and Canaan; for the enormities, which the laws enumerated in this chapter were intended to put down, were freely practised or publicly sanctioned in both of those countries; and, indeed, the extermination of the ancient Canaanites is described as owing to the abominations with which they had polluted the land.
【레18:5 JFB】5. Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them—A special blessing was promised to the Israelites on condition of their obedience to the divine law; and this promise was remarkably verified at particular eras of their history, when pure and undefiled religion prevailed among them, in the public prosperity and domestic happiness enjoyed by them as a people. Obedience to the divine law always, indeed, ensures temporal advantages; and this, doubtless, was the primary meaning of the words, "which if a man do, he shall live in them." But that they had a higher reference to spiritual life is evident from the application made of them by our Lord (Lu 10:28) and the apostle (롬10:2).
【레18:6 JFB】6. None of you shall approach to any that is near of kin to him—Very great laxity prevailed amongst the Egyptians in their sentiments and practice about the conjugal relation, as they not only openly sanctioned marriages between brothers and sisters, but even between parents and children. Such incestuous alliances Moses wisely prohibited, and his laws form the basis upon which the marriage regulations of this and other Christian nations are chiefly founded. This verse contains a general summary of all the particular prohibitions; and the forbidden intercourse is pointed out by the phrase, "to approach to." In the specified prohibitions that follow, all of which are included in this general summary, the prohibited familiarity is indicated by the phrases, to "uncover the nakedness" [레18:12-17], to "take" [레18:17, 18], and to "lie with" [레18:22, 23]. The phrase in this sixth verse, therefore, has the same identical meaning with each of the other three, and the marriages in reference to which it is used are those of consanguinity or too close affinity, amounting to incestuous connections.
【레18:18 JFB】18. Neither shalt thou take a wife to her sister, to vex her—The original is rendered in the Margin, "neither shalt thou take one wife to another to vex her," and two different and opposite interpretations have been put upon this passage. The marginal construction involves an express prohibition of polygamy; and, indeed, there can be no doubt that the practice of having more wives than one is directly contrary to the divine will. It was prohibited by the original law of marriage, and no evidence of its lawfulness under the Levitical code can be discovered, although Moses—from "the hardness of their hearts" [마19:8; 막10:5]—tolerated it in the people of a rude and early age. The second interpretation forms the ground upon which the "vexed question" has been raised in our times respecting the lawfulness of marriage with a deceased wife's sister. Whatever arguments may be used to prove the unlawfulness or inexpediency of such a matrimonial relation, the passage under consideration cannot, on a sound basis of criticism, be enlisted in the service; for the crimes with which it is here associated warrant the conclusion that it points not to marriage with a deceased wife's sister, but with a sister in the wife's lifetime, a practice common among the ancient Egyptians, Chaldeans, and others.
【레18:21 JFB】21. thou shalt not let any of thy seed pass through the fire to Molech, &c.—Molech, or Moloch, which signifies "king," was the idol of the Ammonites. His statue was of brass, and rested on a pedestal or throne of the same metal. His head, resembling that of a calf, was adorned with a crown, and his arms were extended in the attitude of embracing those who approached him. His devotees dedicated their children to him; and when this was to be done, they heated the statue to a high pitch of intensity by a fire within, and then the infants were either shaken over the flames, or passed through the ignited arms, by way of lustration to ensure the favor of the pretended deity. The fire-worshippers asserted that all children who did not undergo this purifying process would die in infancy; and the influence of this Zabian superstition was still so extensively prevalent in the days of Moses, that the divine lawgiver judged it necessary to prohibit it by an express statute.
neither shalt thou profane the name of thy God—by giving it to false or pretended divinities; or, perhaps, from this precept standing in close connection with the worship of Molech, the meaning rather is, Do not, by devoting your children to him, give foreigners occasion to blaspheme the name of your God as a cruel and sanguinary deity, who demands the sacrifice of human victims, and who encourages cruelty in his votaries.
【레18:24 JFB】24. Defile not yourselves in any of these things—In the preceding verses seventeen express cases of incest are enumerated; comprehending eleven of affinity [레18:7-16], and six of consanguinity [레18:17-20], together with some criminal enormities of an aggravated and unnatural character. In such prohibitions it was necessary for the instruction of a people low in the scale of moral perception, that the enumeration should be very specific as well as minute; and then, on completing it, the divine lawgiver announces his own views of these crimes, without any exception or modification, in the remarkable terms employed in this verse.
in all these the nations are defiled which I cast out before you, &c.—Ancient history gives many appalling proofs that the enormous vices described in this chapter were very prevalent, nay, were regularly practised from religious motives in the temples of Egypt and the groves of Canaan; and it was these gigantic social disorders that occasioned the expulsion, of which the Israelites were, in the hands of a righteous and retributive Providence, the appointed instruments (창15:16). The strongly figurative language of "the land itself vomiting out her inhabitants" [레18:25], shows the hopeless depth of their moral corruption.
【레18:25 JFB】25. therefore I do visit the iniquity thereof upon it; and the land itself vomiteth out her inhabitants—The Canaanites, as enormous and incorrigible sinners, were to be exterminated; and this extermination was manifestly a judicial punishment inflicted by a ruler whose laws had been grossly and perseveringly outraged. But before a law can be disobeyed, it must have been previously in existence; and hence a law, prohibiting all the horrid crimes enumerated above—a law obligatory upon the Canaanites as well as other nations—was already known and in force before the Levitical law of incest was promulgated. Some general Iaw, then, prohibiting these crimes must have been published to mankind at a very early period of the world's history; and that law must either have been the moral law, originally written on the human heart, or a law on the institution of marriage revealed to Adam and known to the Canaanites and others by tradition or otherwise.
【레18:29 JFB】29. the souls that commit them shall be cut off—This strong denunciatory language is applied to all the crimes specified in the chapter without distinction: to incest as truly as to bestiality, and to the eleven cases of affinity [레18:7-16], as fully as to the six of consanguinity [레18:17-20]. Death is the punishment sternly denounced against all of them. No language could be more explicit or universal; none could more strongly indicate intense loathing and abhorrence.
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.